大般涅槃經義記 10.138

10.138

前通解中合有五番：初番定體、中間三番約修辨相、後一類釋。就初番中，初八是因、終一是果。因中八種，即是十種通大地中八之數也。十通地者，如《毘曇》說，想、欲、觸、慧、念、思、解脫、憶定及受，除想及憶，餘者皆是。「根」是欲數，「因」是觸數，「攝」是受數，「增」是思數，「主」是念數，「導」是定數，「勝」是慧數，「實」解脫數。於此八中受、念、定、慧，道品法中具列其名，餘雖不列，道理具有。問曰：此思與道品中正思何別？彼是覺數、此是思數，兩體全別。問曰：何故偏舉此八？以此通數常相隨逐成道要故。問曰：想憶亦是通數，何故不舉？想於趣道遠方便中非不有力，正道之中假之義微；憶於道法無大功力，為是不舉。餘別心法有無不定，故略不舉。從斯道因得涅槃果，名為「畢竟」。

In the preceding general explanation, there are five rounds in total: the first round determines their essence; the middle three rounds distinguish their characteristics in terms of practice; the final one explains them by analogy. Within the first round, the first eight are causes, and the final one is the fruit. The eight kinds among the causes are precisely eight factors among the ten universal mental factors of the great ground (mahābhūmika). As for the ten universal grounds, as stated in the *Abhidharma*, they are ideation, desire, contact, prajñā, mindfulness, intention, resolve, memory, concentration, and feeling; excluding ideation and memory, the rest are all [these eight]. 'Root' is the factor of desire (chanda); 'cause' is the factor of contact (sparśa); 'subsumption' is the factor of feeling (vedanā); 'increase' is the factor of intention (cetanā); 'master' is the factor of mindfulness (smṛti); 'guide' is the factor of concentration (samādhi); 'superior' is the factor of prajñā (prajñā); 'real' is the factor of resolve (adhimokṣa). Among these eight, feeling, mindfulness, concentration, and prajñā have their names fully listed within the factors of the path (bodhipakṣa); although the others are not listed, in principle they are fully possessed. Question: How does this intention differ from right thought (samyak-saṃkalpa) among the factors of the path? That is the factor of vitarka; this is the factor of cetanā—the two essences are completely distinct. Question: Why are these eight alone highlighted? Because these universal factors constantly follow along and are essential for accomplishing the path. Question: Ideation and memory are also universal factors; why are they not highlighted? Ideation is not without efficacy in the remote expedient means directed toward the path, but its reliance-value within the correct path is slight; memory has no great efficacy for the dharmas of the path; for this reason they are not highlighted. Other distinct mental factors are not definitively present or absent, so they are briefly omitted and not highlighted. Attaining the fruit of nirvāṇa from these causes of the path is termed 'ultimate.'